Our Own Inner Pharmacy

Human beings are not merely passive recipients of external chemicals. We carry within us an extraordinary “inner pharmacy” — a dynamic biochemical laboratory governed largely by the endocrine and nervous systems. At every moment, our bodies produce hormones, neurotransmitters, and signaling molecules that influence mood, energy, immunity, inflammation, motivation, and even perception.

Stress hormones like cortisol and adrenaline can mobilize us for action. Endorphins can reduce pain. Oxytocin can deepen connection. Dopamine can enhance motivation and focus. Serotonin can stabilize mood. These substances are not foreign prescriptions; they are internally generated responses to how we live.

The remarkable reality is that we are not powerless in this process. Diet influences blood sugar stability, micronutrient availability, and hormone balance. Breath regulation can directly shift autonomic tone, moving us from sympathetic “fight-or-flight” dominance toward parasympathetic restoration. Thoughts and emotional patterns affect neurochemical cascades. Chronic rumination reinforces stress chemistry, while deliberate cognitive reframing can reduce it. Physical movement alters endocrine output. Sleep restores hormonal rhythms. Even posture and facial expression feed back into neurophysiology.

This does not mean we can will away disease or replace appropriate medical care. Rather, it means we possess meaningful influence over our internal chemistry. By consciously regulating diet, breathing, attention, emotional responses, and behavior, we participate in directing our own biochemistry.

The “inner pharmacy” is always open. The question is not whether chemicals are being dispensed, but which ones — and under what conditions.

Slow Breathing, why is This Beneficial?

Internal practices like tai chi, qigong, and yoga: how slow, deep breathing can enhance rather than hinder oxygen delivery and energy during physically demanding postures. Let me unpack how this works from a Western physiological perspective, while also nodding to the energetic logic behind these practices.

Physiological Mechanisms at Play

1. Low Breathing Rate ≠ Low Oxygen Intake

• When breathing frequency is reduced intentionally, it’s usually paired with deeper, more diaphragmatic breaths (also called “belly breathing”).
• This increases tidal volume (the amount of air per breath), so although you’re breathing fewer times per minute, you may be getting the same or even more oxygen overall.
• Slower breathing also enhances alveolar gas exchange because air stays in the lungs longer, allowing more thorough oxygen and CO₂ exchange.

Normal respiration rate: ~12 to 15 breaths/min (18 or more BPM when stressed)
In skilled practice: ~4–6 breaths/min (or less), with full exhalation and longer pause phases

2. Parasympathetic Activation and Efficiency

• Slow, conscious breathing activates the parasympathetic nervous system (rest and digest), which:
  • Slows heart rate
  • Lowers blood pressure
  • Enhances vasodilation (better blood flow to extremities)
• This reduces physiological tension, allowing the muscles to function more efficiently with less oxygen demand per unit of work.

3. Increased CO₂ Tolerance and Oxygen Utilization

• Practices that involve breath retention or very slow breathing increase carbon dioxide (CO₂) tolerance.
• Contrary to popular belief, CO₂ is the key signal for oxygen release via the Bohr effect:
  • Higher CO₂ levels shift hemoglobin to release more O₂ into tissues.
• So, by tolerating higher CO₂, you actually increase oxygen delivery where it’s needed, especially in muscles under tension.

4. Improved Circulatory and Lymphatic Flow

• Many postures in tai chi, yoga, and qigong involve dynamic tension, twisting, and limb positioning that:
  • Gently compress and release blood vessels (like a pump)
  • Aid in venous return (blood going back to the heart)
  • Enhance lymphatic drainage, helping with detox and immune function
• Combined with deep breathing (which changes intra-thoracic pressure), these techniques mimic a second circulatory pump, where the breath and posture work together.

5. Enhanced Proprioception and Motor Control

• By slowing breath and motion, practitioners become more aware of subtle muscle activation and joint positioning.
• The cerebellum and somatosensory cortex are engaged more deeply, improving neuromuscular efficiency, so less “effort” is needed for the same or better results.
• Muscles co-contract (yin-yang balance) with greater harmony, reducing unnecessary energy output.

Energetic and Traditional Viewpoint

From Traditional Chinese Medicine (TCM) or yogic perspectives:

• Breath (qi/prana) is not just oxygen; it’s vital energy that nourishes tissues.
• Slower breathing “builds” qi rather than expending it.
• Holding postures while breathing deeply and slowly opens energy meridians, improves energy flow, and harmonizes internal organs.
• In yoga, this aligns with pranayama and bandhas (locks), which store and redirect prana rather than dissipating it.

Summary: Why It Works

References

Brown, R. P., & Gerbarg, P. L. (2005). Sudarshan Kriya Yogic Breathing in the Treatment of Stress, Anxiety, and Depression: Part II—Clinical Applications and Guidelines. The Journal of Alternative and Complementary Medicine, 11(4), 711–717. https://doi.org/10.1089/acm.2005.11.711

Jerath, R., Edry, J. W., Barnes, V. A., & Jerath, V. (2006). Physiology of long pranayamic breathing: Neural respiratory elements may provide a mechanism that explains how slow deep breathing shifts the autonomic nervous system. Medical Hypotheses, 67(3), 566–571. https://doi.org/10.1016/j.mehy.2006.02.042

Bernardi, L., Gabutti, A., Porta, C., & Spicuzza, L. (2001).
Slow breathing reduces chemoreflex response to hypoxia and hypercapnia, and increases baroreflex sensitivity.
Journal of Hypertension, 19(12), 2221–2229.
https://doi.org/10.1097/00004872-200112000-00016

Slow breathing reduces chemoreflex response to hypoxia and. . . : Journal of Hypertension. (n.d.). LWW. https://journals.lww.com/jhypertension/abstract/2001/12000/slow_breathing_reduces_chemoreflex_response_to.16.aspx

Streeter, C., Gerbarg, P., Saper, R., Ciraulo, D., & Brown, R. (2012). Effects of yoga on the autonomic nervous system, gamma-aminobutyric-acid, and allostasis in epilepsy, depression, and post-traumatic stress disorder. Medical Hypotheses, 78(5), 571–579. https://doi.org/10.1016/j.mehy.2012.01.021

Lehrer, P. M., & Gevirtz, R. (2014). Heart rate variability biofeedback: how and why does it work? Frontiers in Psychology, 5. https://doi.org/10.3389/fpsyg.2014.00756

I look forward to further sharing more of my message by partnering with hospitals, wellness centers, VA centers, schools on all levels, businesses, and individuals who see the value in building a stronger nation through building a healthier population.

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Jim Moltzan

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From Dominion to Stewardship – Rethinking Humanity’s Relationship with Nature

1) Biblical hierarchy and stewardship

In much of Christian theology, humans are uniquely imago Dei, or made “in the image of God” with dominion over other creatures (Genesis 1:26–28; Psalm 8:4–8; cf. Heb 2:7–8). Contemporary Christian environmental thought often reframes dominion as stewardship or “servant leadership,” emphasizing care and restraint rather than exploitation (Francis, 2015). Still, the structure remains anthropocentric: nonhuman nature tends to be valued in relation to human purposes and a theistic teleology (White, 1967; Francis, 2015).

Ethical implication: Duties toward animals and ecosystems are real, but typically derivative of humanity’s special role (Genesis 2:15; Francis, 2015).

2) Eastern and Indigenous alternatives: interdependence, not rank

Taoism treats humans, animals, and plants as natural expressions of the Dao; forcing order upon nature violates ziran (“self-so-ing/naturalness”) and wu-wei (non-coercive action) (Laozi, trans. 2003; Ames & Hall, 2003).

Buddhism grounds ethics in universal suffering and interdependence; compassion (karuṇā) extends to all sentient beings, often motivating non-harm (ahimsa) and vegetarian practice (Harvey, 2000).

Indigenous traditions frequently articulate kinship ethics, “all my relations” where rivers, mountains, animals, and plants are relatives to whom humans owe reciprocity (Kimmerer, 2013).

Ethical implication: Nature has intrinsic (not merely instrumental) value, and human flourishing is inseparable from the flourishing of other beings (Harvey, 2000; Kimmerer, 2013).

3) Modern ecological philosophies: intrinsic value and systems thinking

Deep ecology (Næss, 1973) argues that all beings possess intrinsic worth independent of usefulness to humans. Land-ethic thinking (Leopold, 1949) expands the moral community to “soils, waters, plants, and animals, or collectively: the land.” Gaia theory (Lovelock, 1979/2000) models Earth as a self-regulating system, underscoring the fragility of human-centric control.

Ethical implication: Policies should protect ecological integrity even when short-term human interests would benefit from extraction (Leopold, 1949; Næss, 1973).

4) Practical consequences for law, policy, and everyday ethics

Animal ethics

• Anthropocentric stewardship: Emphasizes humane treatment but often permits intensive animal agriculture if human benefits are high.
• Biocentric/rights-based approaches: Argue certain animals possess rights or strong interests that humans must not override (Regan, 1983; Singer, 1975).

Conservation and land use

• Stewardship model: Conservation is prudent management of resources for human and intergenerational benefit.
• Ecocentric model: Prioritizes ecosystem health and biodiversity for their own sake; restoration and rewilding become moral imperatives (Leopold, 1949).

Law and “standing”

• Anthropocentric legal systems: Traditionally require human victims to claim harm.
• Innovations influenced by ecocentrism: Proposals that forests, rivers, or ecosystems have legal standing (Stone, 1972/2010) reflect a shift toward recognizing nature as a rights-bearing subject, not merely a resource.

5) Is reconciliation possible?

Some Christian thinkers integrate stewardship with integral ecology, arguing that dominion rightly understood forbids domination and demands solidarity with nonhuman creation (Francis, 2015). Critics respond that even reinterpreted, the underlying hierarchy keeps human interests central in ways that can subtly re-authorize extractive patterns (White, 1967; Callicott, 1989).

Bottom line: Yes, there is real philosophical conflict. The biblical hierarchy, softened by stewardship, remains anthropocentric; many Eastern, Indigenous, and ecological philosophies are biocentric/ecocentric, grounding dignity and moral considerability in interdependence and intrinsic value. Those starting points reliably produce different judgments about animal agriculture, wildlife protection, climate policy, and the legal status of nature.

References:

Ames, R. T., & Hall, D. L. (2003). Dao De Jing: A philosophical translation. Ballantine.

Callicott, J. B. (1989). In defense of the land ethic: Essays in environmental philosophy. SUNY Press. https://archive.org/details/indefenseoflande0000call

Francis. (2015). Laudato Si’: On care for our common home. Vatican Press. https://archive.org/details/laudatosioncaref0000cath

Genesis 1:26-28 (NIV). (n.d.). Bible Gateway. https://www.biblegateway.com/passage/?search=Genesis%201%3A26-28%2CGenesis%202%3A18-25&version=NIV

Harvey, P. (2000). An introduction to Buddhist ethics: Foundations, values and issues. Cambridge University Press. https://archive.org/details/introductiontobu0000harv

Kimmerer, R. W. (2013). Braiding sweetgrass : indigenous wisdom, scientific knowledge and the teachings of plants (First Edition, pp. 1–312) [Book]. Milkweed Editions. https://archive.centerforthehumanities.org/files/downloads/Robin-Wall-Kimmerer_-The-Sacred-and-the-Superfund.pdf

Laozi. (2003). Tao Te Ching (D. C. Lau, Trans.). Penguin. (Original work ca. 6th–4th c. BCE)

Leopold, A. (1949). A sand county almanac. Oxford University Press.

Lovelock, J. (2000). Gaia: A new look at life on Earth (Rev. ed.). Oxford University Press. (Original work published 1979) https://archive.org/details/gaianewlookatlif00loverich/page/n5/mode/2up

Naess, A. (1973). The shallow and the deep, long-range ecology movement. Inquiry, 16(1–4), 95–100. https://doi.org/10.1080/00201747308601682

Regan, T. (1983). The case for animal rights. University of California Press. https://archive.org/details/caseforanimalrig00regarich

Singer, P. (1975). Animal liberation. HarperCollins.

Stone, C. D. (2010). Should trees have standing? Law, morality, and the environment (3rd ed.). Oxford University Press. (Original essay published 1972) https://archive.org/details/shouldtreeshaves00ston

White, L., Jr. (1967). The historical roots of our ecologic crisis. Science, 155(3767), 1203–1207. https://doi.org/10.1126/science.155.3767.1203

Tai Chi class was different today. There were only 6 of us there, which was quite nice, both during the class and at coffee afterwards.

Our teacher was trying to get us to focus more on our posture and foot positions - I think this might have upset my right hip, because it's quite sore this evening.

It's my last class for 3 weeks as I'll be away.

#TaiChi

Il respiro silenzioso nel Taijiquan: Scopri il suo significato attraverso gli insegnamenti di Sun Lutang, Chen Xin e Yang Chengfu e un semplice esercizio pratico di ascolto del respiro.

https://www.chentaichi.it/2026/06/11/sun-lutang-il-tuo-respiro-non-dovrebbe-essere-udibile/

#taijiquan #taichi #respiro #wuji #br3ath

The One-Handed Bow and Shaolin Salute

A Symbolic Gesture Bridging Buddhism, Martial Arts, and Philosophy

Among the many ritual gestures in martial arts and Buddhist practice, few are as rich in symbolism as the one-handed bow and the Shaolin salute. These simple movements embody centuries of cultural synthesis, spanning Buddhist devotion, Confucian ethics, and Taoist philosophy. Though often performed without conscious reflection, these gestures are living links to profound stories of sacrifice, humility, and moral discipline.

It is also important to distinguish between “bowing toward” someone and “bowing down to” them. In Buddhist and martial traditions, a bow is not a sign of subjugation or inferiority, but rather a gesture of mutual respect, recognition, and presence. To bow toward someone is to acknowledge their humanity, their role as teacher or peer, or their shared path. In contrast, bowing down to someone implies surrender, hierarchy, or submission, a dynamic not typically encouraged in authentic Chan or martial teachings, which emphasize non-attachment, humility, and equality of spirit (Suzuki, 1956; Shahar, 2008). The gesture is not about worship, but about mindful reverence for the moment and the relationship.

The Story of Huike and the One-Handed Bow

The origins of the one-handed bow can be traced to a pivotal moment in Chan (Zen)Buddhist history. In the 5th or 6th century CE, the Indian monk Bodhidharma (Damo) traveled to China, bringing the profound teachings of Dhyana (meditation) Buddhism. According to legend, Bodhidharma secluded himself in a cave near the Shaolin Temple, meditating in silence for nine years (Suzuki, 1959).

During this time, a Chinese monk named Huike sought to become his disciple. Initially rejected, Huike demonstrated his unwavering determination by standing outside Bodhidharma’s cave through a snowstorm. To further prove his sincerity, Huike cut off his own hand and presented it to Bodhidharma. Moved by this act of sacrifice, Bodhidharma finally accepted him as a student (Cleary, 1999).

The one-handed bow evolved partly from this story. In Chan circles, bowing with one hand came to symbolize total devotion, humility, and the willingness to transcend ego and attachment. The gesture visually echoes Huike’s sacrifice, representing a commitment to the Dharma that goes beyond the physical form.

Practical Monastic Roots

Beyond its symbolic meaning, the one-handed bow also has practical origins. Buddhist monks traditionally carried alms bowls or staffs, often leaving one hand occupied. The gesture of bowing with the free hand thus became a mindful adaptation, embodying presence and respect even in simple actions (Strong, 2001).

In Shaolin monastic life, where martial training intertwined with Buddhist practice, this gesture naturally merged with martial etiquette. Over time, it evolved into the more formalized Shaolin salute, now widely recognized across martial arts traditions.

The Shaolin Salute (Fist Wrapped in Palm)

The Shaolin salute, performed with the left open palm wrapping over the right closed fist encapsulates a deep philosophical message:

• The left palm symbolizes wisdom, virtue, and restraint.
• The right fist represents martial strength and discipline.
• Together, they convey the ideal that strength must serve wisdom, and that martial power should always be governed by moral integrity (Henning, 1999).

The gesture is performed at the start and end of training, as a sign of respect toward teachers, fellow practitioners, and the lineage itself.

Northern vs. Southern Shaolin Variations

Northern Shaolin

• Gesture held closer to the chest, with a more upright posture.
• Strong emphasis on Chan Buddhist origins, honoring the story of Huike and Bodhidharma.
• Used as a reminder that martial arts is a spiritual path, not merely a physical practice.

Southern Shaolin

• Gesture held lower, sometimes with a deeper bow.
• Greater incorporation of Confucian and Taoist elements:
  • The left palm represents civil virtue (wen).
  • The right fist represents martial courage (wu).
• Symbolizes the ideal of the “complete person” where one who balances civil ethics with martial prowess.

Across both traditions, the salute serves as a bridge between physical mastery and spiritual cultivation, reminding practitioners to walk the martial path with awareness, humility, and virtue.

Philosophical Layers of the Salute

These layers reflect the syncretic nature of Chinese culture, where Buddhism, Confucianism, and Taoism enriched one another and deeply influenced the martial arts (Shahar, 2008).

The Gesture Today

In modern martial arts, the Shaolin salute is used worldwide. Yet, many practitioners are unaware of its spiritual and historical dimensions. The story of Huike’s sacrifice, the practicality of the one-handed bow, and the layered meaning of the salute all remind us that external movements can carry profound internal significance.

Every time a martial artist performs this gesture, they are participating in a lineage that spans centuries of wisdom, discipline, and moral cultivation. In a world often dominated by superficial strength, the Shaolin salute offers a timeless reminder:
True power lies in restraint, and the greatest warrior is one whose actions serve a higher wisdom.

Conclusion

The evolution of the one-handed bow and Shaolin salute exemplifies the essence of holistic practice, integrating the body, mind, and spirit. These gestures are not mere formalities; they are expressions of a worldview where humility tempers strength, and discipline serves compassion.

As we move through modern life, whether in the dojo, temple, or daily interactions, this simple bow invites us to embody presence, respect, and the pursuit of wisdom in every action.

References:

Cleary, T. (1999). Zen Dawn: Early Zen Texts from Tun Huang. Shambhala Publications.

Henning, S. E. (1981). The Chinese martial arts in historical perspective. In Military Affairs (Issue 4, pp. 173–179). Society for Military History. https://themartialscholar.yolasite.com/resources/henning.pdf

Shahar, M. (2008). The Shaolin Monastery: History, Religion, and the Chinese Martial Arts. University of Hawaii Press. The Shaolin Monastery: History, Religion, and the Chinese Martial Arts on JSTOR

Strong, J. S. (2001). The Experience of Buddhism: Sources and Interpretations (2nd ed.). Wadsworth/Thomson Learning. https://openlibrary.org/books/OL7785420M/The_Experience_of_Buddhism

Suzuki, D. T. (1959). Zen Buddhism and Its Influence on Japanese Culture. Princeton University Press. https://archive.org/details/in.gov.ignca.16794

Ritornano gli incontri di Taijiquan al Lago di Santa Croce!

Gli incontri, gratuiti e aperti a tutti, saranno guidati dal maestro Domenico Lento. Per partecipare, iscrivetevi contattandoci al 339 6984102 (telefono/WhatsApp) o a [email protected].

Consigliati abiti e scarpe comode.

Vi aspettiamo!

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